As someone who communicates from the Bible on a weekly basis, I have found the TNIV to be a faithful, accurate and scholarly update to the best-selling NIV translation many of us grew up with.

Well God bless him. Eugene Cho also is lamenting its demise. I personally have used the TNIV on occasion (usually because there was no other option available) but have never purchased one and wouldn’t unless I had no other option. I was opposed to its publication for a number of reasons, not the least of which was the gender inclusive language. From Christianity Today:

“Whatever its strengths were, the TNIV divided the evangelical Christian community,” said Zondervan president Moe Girkins. “So as we launch this new NIV, we will discontinue putting out new products with the TNIV.”

Girkins expects the TNIV and the existing edition of the NIV to phase out over two years or so as products are replaced. “It will be several years before you won’t be able to buy the TNIV off a bookshelf,” she said.

“We are correcting the mistakes in the past,” Girkins said. “Being as transparent as possible is part of that. This decision was made by the board in the last 10 days.” She said the transparency is part of an effort to overhaul the NIV “in a way that unifies Christian evangelicalism.”

“The first mistake was the NIVi,” Danby said. “The second was freezing the NIV. The third was the process of handling the TNIV.”

I have no quarrels with or suspicions about the motives of the scholars who did the work of translation for the TNIV. I am certain (as certain as anyone can be about such things) that their motives were honorable and pure before God. This is true even as it relates to the issue of gender inclusive language.

Doug Moo, chairman of the the Committee on Bible Translation (which is the body responsible for the translation) said the committee has not yet decided how much the 2011 edition will include the gender-inclusive language that riled critics of the TNIV.

“We felt certainly at the time it was the right thing to do, that the language was moving in that direction,” Moo said. “All that is back on the table as we reevaluate things this year. This has been a time over the last 15 to 20 years in which the issue of the way to handle gender in English has been very much in flux, in process, in development. And things are changing quickly and so we are going to look at all of that again as we produce the 2011 NIV.”

The “flux” to which Moo refers concerning the English language is actually overstated. Neutered language is the norm in academic English usage and has moved into common usage beyond the academy due mostly to rather aggressive efforts to mold popular use. Unlike the evolution of the English language generally, the neutering of the language happened intentionally as a way to counter what were considered to be the oppressive patriarchal assumptions embedded in the language.

Why this gender thing matters, but not really

In so many ways, it honestly doesn’t. Though I am no Greek scholar, I am aware that in many places the language used is, in some ways, generic, that is, it does not specify gender, or more specifically, sex. To neuter the original language in this way in order to conform to contemporary English usage norms makes a lot of good sense and doesn’t fundamentally challenge any doctrines of the church.

In other ways though, the neutering of language is quite significant as it says something powerful about how the church interacts with culture. It is in fact only the newest manifestation of the church’s efforts to respond to and speak relevantly to a culture that is rapidly becoming post-Christan and into which the church’s voice as a culture shaping agent is less and less important. The multiplication of English language translations in the last century is testimony of the increasing marginalization of the church in society and every attempt at relevance reinforces greater and greater alienation. But more on that in a later post. In the mean time:

Higher education in the United States and indeed throughout the so-called “West” is dominated by multiculturalism, with the “hard” sciences, professional schools, and business schools being somewhat the exception. It is an unquestioned assumption within the storied halls of our most elite and least elite colleges and universities that the dominant narrative of Western culture is insufficient to educate students. Their biases, assumptions, and worldviews must be challenged, deconstructed and hopefully re-assembled into something resembling coherence.

Concurrent with these assumptions has come a rejection of what had been the core content of a “liberal” education – namely becoming conversant with the thoughts, ideas, and stories of Western culture (i.e. dead White men) and a departure from what had been the intent of such an education (the discovery of ‘truth’). Heretofore marginalized voices (women, minorities) are given privileged status as a consequence of their having been deemed historically oppressed. In history especially (my field), the European explorers, philosophers and missionaries of old have been transformed into apostles of intolerance, genocide, and unremitting oppression. Simply put, dead White guys are out of fashion and truth as a governing or transcendent concept is not even really talked about.

Of course this shift represents a major challenge for Christians in the academy since we follow a religion that both makes transcendent governing truth claims and whose most significant theologians happen to have been mostly dead White guys. It doesn’t help that the “West” is popularly associated with Christianity, notwithstanding the fact that Christianity did indeed originate in the Near East, its most famous early theologians (Augustine and Tertullian) were Africans, and the Christian legacy of India, Ethiopia, and Iraq is far older than that of Ireland. It follows easily that the worst crimes of the western world are laid at the feet of the theology, practice, and indeed even the existence of the Christian faith.

Enter: multiculturalism and the gospel of relativism. According to an article in First Thingsthe task of

a student in the multicultural classroom is to grant unquestioned authority to those who come from underprivileged or marginalized backgrounds. You have to do this because, you will learn, because Western culture has exploited every other culture, and your experiences are so shaped by Western culture that you cannot question those who criticize you. And thus you will become a good cultural leftist (which is the shape liberalism takes in the academy), or, if you are not convinced by these arguments, you will learn how to fake it for the sake of getting a good grade

The article continues:

All of this is profoundly anti-Christian, which is why Christian students are typically the most radical questioners of higher education. Because Christians believe in a universal human nature, they also believe they can make universal truth claims about human nature. That does not mean that every statement about human nature is true.

And so it is that Christians hold as profoundly and universally true the very thing that sticks in the craw of post-modern cultural relativists. Thus Christian students, albeit thoroughly unversed and ill prepared to “give an answer for the hope that lies within them”, they are nonetheless adherents of a gospel that declares that truth does indeed exist; truth about God, the meaning of life, the condition of man, and man himself. Further, they hold to the notion that these truths are not culturally bound, nor limited by time, but are always and in every place profoundly and fundamentally true.

It is true though that the lens of multiculturalism has brought a needed corrective to the myopia of the Christian church in the United States. It is perhaps a function of our relative isolation from people of different languages and ethnicity that the universality and thus the infinite translatability of the Christian religion has been lost on us. It is a good thing that churches are wrestling with questions of multi-ethnicity and culture. We must be careful though as we wrestle not to adopt the singularly unChristian, dare I say anti-Christian academy that reflexively dismisses the achievements of Christian civilization while highlighting its sins and lionizing those presumed to be victims.

It is no small thing that it is only in the Christian west that human freedom as a concept rooted in the Biblical view of all people being made in God’s image bore the fruit of eliminating slavery, or that women have enjoyed the relative equality of status that they do. When the West failed, it is perhaps not the failure of Christianity, but only an indication that the Christianization of society did not go far enough.

It strikes me as demeaning rather than flattering that political candidates so obviously fall over themselves to pander to the opinions of religious conservatives every election cycle. It is even more pathetic that we Christians go out of our way to invite such pandering and have become rather embarrassingly self congratulatory that we’ve final found issues “worthy” of being taken seriously enough to merit the attention of the presumptive nominees of the two major political parties in the US. Is it not obvious that evangelical interest in issues of poverty, justice, and environmental stewardship (none of which are new concerns for Christians, despite rhetoric to the contrary) is merely being used as a wedge to garner votes and that political elites both “conservative” and “liberal” have no interest in serious engagement with the intellectual and moral foundations of these ideas?

In many ways Christians in the US have become like the proverbial “easy” girl in high school who mistook her popularity with the boys with genuine interest rather than recognizing that her phone number was inscribed on the walls of every ill scrubbed toilet stall, “for a good time call…”. Cheap perfume and dime store flowers seem to be enough to win the affections of Christians in the US.

Having failed to take advantage of the “dial a date” availability of the evangelical vote for some time, the Democratic party conceded such votes to the Republican Party with a kind of attitude reminiscent of the high school know-it-all who claims to have read all the best sex technique books, but can’t get a date to save his life. He was above all of that; and besides who wanted to be part of the in crowd with all the popular kids when it was much more fun to join the chess club, play dungeons and dragons and hang out with the nerdy girls who wore peasant skirts and refused to shave.

Now like that same teen awakening from his adolescent slumber, the Democrats too have ditched the glasses for contacts, gotten a decent haircut, and learned to talk Christian-ese with flattering intonations of “faith” and “justice” and “God.” And like any desperately insecure girl, Christians fall for it all over again, lured by false promises and false hope.

Are we so easily impressed; so easily bought and sold by a political system that is primarily concerned with the preservation of its own power, and is decidedly and firmly not interested in the things of God and of the kingdom? Issues of “faith” have been all over this election, but not because of any substantive interest in the foundational issues of greatest concern to Christians. It has rather been a parade of pandering; a veritable side show of contortionist politics that would put the most flexible circus performer to shame. And we take much of it as complimentary; flattering ourselves to believe that this most recent shift shows that Evangelicals and other Christians don’t “belong” to the Republican Party and likewise that issues of “faith” and “morality” are not the exclusive preserve of the religious right. We borrow the language of a secular media and tell ourselves that we’ve “grown up” and matured despite the fact that Christian thought is nearly two millenia older than the republic itself.

I believe that we fail to recognize that the more Christians twist themselves to accommodate to the societal status quo – either through aggressive power politics of the last twenty years, or so called “subversive” hyper-contextualization that removes from the gospel all of its prickly and unpleasant rough edges (like the uniqueness of Jesus and the full weight of human sin) – the more we lose our witness. Even more, we will rapidly fall into the trap of those who “follow worthless things and became worthless themselves.” It is, in the end, against demonic principalities that desire nothing more than to keep millions stumbling in the dark without the light of Christ. Like those of ancient Israel, in our desire to be “like the other nations” that is, like unbelievers, we will readily trade our divine inheritance for something much more pragmatic and modern, or in our case, post-modern.